14. 学处分别义注
1十四、学处分别
14. Sikkhāpadavibhaṅgo
1一、阿毗达磨分别注
1. Abhidhammabhājanīyavaṇṇanā
703703. 现在，在此之后的学处分别中，“五”是数量的限定。“学处”是应学的条目；意思是学的部分。再者，上面出现的所有善法，由于应学而称为“学”。而在五戒支中，任何一支由于是那些学的立足处而称为“处”，因为是学之处，故为“学处”。“杀生”是杀害众生，即杀戮、致死的意思。“离”是禁绝。“不与取”是取未给与之物；即拿走他人所拥有的东西的意思。“于欲”是对所缘欲。“邪行”是因烦恼欲而起的低劣行为。“妄语”是说虚妄不实之语。“饮酒和发酵饮及麻醉品导致放逸之处”中，“酒”指谷粉酒、饼酒、米酒、添加酵母的酒、混合配料的酒，这五种酒。“发酵饮”指花酿、果酿、糖酿、蜜酿、混合配料的酿，这五种酿。这两者由于能令人陶醉而称为“麻醉品”。以何种思心所饮用它们，那种思由于是放逸的原因而称为“放逸之处”；因此是“饮酒和发酵饮及麻醉品导致放逸之处”。这是此处论母安立的意义。
703. Idāni tadanantare sikkhāpadavibhaṅge pañcāti gaṇanaparicchedo. Sikkhāpadānīti sikkhitabbapadāni; sikkhākoṭṭhāsāti attho. Apica upari āgatā sabbepi kusalā dhammā sikkhitabbato sikkhā. Pañcasu pana sīlaṅgesu yaṃkiñci aṅgaṃ tāsaṃ sikkhānaṃ patiṭṭhānaṭṭhena padanti sikkhānaṃ padattā sikkhāpadāni. Pāṇātipātāti pāṇassa atipātā ghātanā māraṇāti attho. Veramaṇīti virati. Adinnādānāti adinnassa ādānā; parapariggahitassa haraṇāti attho. Kāmesūti vatthukāmesu. Micchācārāti kilesakāmavasena lāmakācārā. Musāvādāti abhūtavādato. Surāmerayamajjapamādaṭṭhānāti ettha surāti piṭṭhasurā, pūvasurā, odanasurā, kiṇṇapakkhittā, sambhārasaṃyuttāti pañca surā. Merayanti pupphāsavo, phalāsavo, guḷāsavo, madhvāsavo, sambhārasaṃyuttoti pañca āsavā. Tadubhayampi madanīyaṭṭhena majjaṃ. Yāya cetanāya taṃ pivanti, sā pamādakāraṇattā pamādaṭṭhānaṃ; tasmā surāmerayamajjapamādaṭṭhānā. Ayaṃ tāvettha mātikānikkhepassa attho.
704704. 在句分别中，“在某个时候，欲界……”等，由于前面已说过的道理，其义明了。然而，因为不仅离是学处，思也是学处，所以为了显示这一点而开示了第二种方法。又因为不仅这两种法是学处，与思相应的其余五十余法，从应学部分的角度说也是学处，所以也开示了第三种方法。
704. Padabhājanīye pana yasmiṃ samaye kāmāvacarantiādi sabbaṃ heṭṭhā vuttanayattā uttānatthameva. Yasmā pana na kevalaṃ viratiyeva sikkhāpadaṃ, cetanāpi sikkhāpadameva, tasmā taṃ dassetuṃ dutiyanayo dassito. Yasmā ca na kevalaṃ eteyeva dve dhammā sikkhāpadaṃ, cetanāsampayuttā pana paropaṇṇāsadhammāpi sikkhitabbakoṭṭhāsato sikkhāpadameva, tasmā tatiyanayopi dassito.
4其中，学处有两种：间接的学处和非间接的学处。其中，离是非间接的学处。因为它在圣典中以“离杀生”出现，而非思。而正在远离者正是以那个离而从此远离，不是以思。然而，把思引出来显示了。同样地，其余与思相应的法也是如此。因为在违犯时，憎恨的思称为恶戒。所以，它在远离时也依善戒而说。触等由于与它相应而被包含。
Tattha duvidhaṃ sikkhāpadaṃ pariyāyasikkhāpadaṃ nippariyāyasikkhāpadañca. Tattha virati nippariyāyasikkhāpadaṃ. Sā hi ‘‘pāṇātipātā veramaṇī’’ti pāḷiyaṃ āgatā, no cetanā. Viramanto ca tāya eva tato tato viramati, na cetanāya. Cetanaṃ pana āharitvā dassesi. Tathā sesacetanāsampayuttadhamme. Vītikkamakāle hi veracetanā dussīlyaṃ nāma. Tasmā sā viratikālepi susīlyavasena vuttā. Phassādayo taṃsampayuttattā gahitāti.
5现在，为了在这些学处中激发智慧，应当从法、部分、所缘、受、根、业、有过失、加行等方面了知这些杀生等的决断。
Idāni etesu sikkhāpadesu ñāṇasamuttejanatthaṃ imesaṃ pāṇātipātādīnaṃ dhammato, koṭṭhāsato, ārammaṇato, vedanāto, mūlato, kammato, sāvajjato, payogato ca vinicchayo veditabbo.
6其中，“从法”：这五种杀生等只是思法。“从部分”：五种都是业道。
Tattha ‘dhammato’ti pañcapete pāṇātipātādayo cetanādhammāva honti. ‘Koṭṭhāsato’ pañcapi kammapathā eva.
7“从所缘”：杀生以命根为所缘。不与取以有情为所缘或以行为所缘。邪淫以男女为所缘。妄语以有情为所缘或以行为所缘。饮酒以行为所缘。
‘Ārammaṇato’ pāṇātipāto jīvitindriyārammaṇo. Adinnādānaṃ sattārammaṇaṃ vā saṅkhārārammaṇaṃ vā. Micchācāro itthipurisārammaṇo. Musāvādo sattārammaṇo vā saṅkhārārammaṇo vā. Surāpānaṃ saṅkhārārammaṇaṃ.
8“从受”：杀生是苦受。不与取是三受。因为欢喜满足者取未给与物时是乐受，恐惧时是苦受，以中舍心而取时是不苦不乐受。邪淫是乐受或不苦不乐受。妄语如不与取一样是三受。饮酒是乐受和中舍受。
‘Vedanāto’ pāṇātipāto dukkhavedano. Adinnādānaṃ tivedanaṃ. Tañhi haṭṭhatuṭṭhassa adinnaṃ ādiyato sukhavedanaṃ hoti, bhītakāle dukkhavedanaṃ, majjhattassa hutvā gaṇhato adukkhamasukhavedanaṃ. Micchācāro sukhavedano vā adukkhamasukhavedano vā. Musāvādo adinnādānaṃ viya tivedano. Surāpānaṃ sukhamajjhattavedanaṃ.
9『由本生』者，杀生以嗔痴为本；不与取于有时以贪痴为本，亦于有时以嗔痴为本。邪淫以贪痴为本；妄语于有时以贪痴为本，于有时以嗔痴为本。酒饮以贪痴为本。
‘Mūlato’ pāṇātipāto dosamohamūlo. Adinnādānaṃ kiñcikāle lobhamohamūlaṃ, kiñcikāle dosamohamūlaṃ. Micchācāro lobhamohamūlo. Musāvādo kiñcikāle lobhamohamūlo, kiñcikāle dosamohamūlo. Surāpānaṃ lobhamohamūlaṃ.
10“从业”：此中妄语是语业。其余只是身业。
‘Kammato’ musāvādo cettha vacīkammaṃ. Sesā kāyakammameva.
11“从有过失”：杀生有少有过失，有大有过失。不与取等也是如此。它们的差别前面已经显示。
‘Sāvajjato’ pāṇātipāto atthi appasāvajjo, atthi mahāsāvajjo. Tathā adinnādānādīni. Tesaṃ nānākaraṇaṃ heṭṭhā dassitameva.
12然而这是另一种方法：杀害小昆虫是少有过失，杀害比它更大的则有大有过失；那也还是少有过失，杀害比它更大的小鸟则有大有过失；杀害蜥蜴有大有过失，杀害野兔有大有过失，杀害鹿有大有过失，杀害野牛有大有过失，杀害马有大有过失，杀害象有大有过失，杀害恶戒的人比那有大有过失，杀害具牛戒的人有大有过失，杀害归依者有大有过失，杀害持五戒者有大有过失，杀害沙弥有大有过失，杀害凡夫比丘有大有过失，杀害须陀洹有大有过失，杀害斯陀含有大有过失，杀害阿那含有大有过失，杀害漏尽者则是极大有过失。
Ayaṃ pana aparo nayo – kunthakipillikassa hi vadho appasāvajjo, tato mahantatarassa mahāsāvajjo; sopi appasāvajjo, tato mahantatarāya sakuṇikāya mahāsāvajjo; tato godhāya, tato sasakassa, tato migassa, tato gavayassa, tato assassa, tato hatthissa vadho mahāsāvajjo, tatopi dussīlamanussassa , tato gorūpasīlakamanussassa, tato saraṇagatassa, tato pañcasikkhāpadikassa, tato sāmaṇerassa, tato puthujjanabhikkhuno , tato sotāpannassa, tato sakadāgāmissa, tato anāgāmissa, tato khīṇāsavassa vadho atimahāsāvajjoyeva.
13不与取：对恶戒者的所有物是少有过失，对具牛戒者的所有物比那有大有过失；对归依者的所有物有大有过失，对持五戒者的所有物有大有过失，对沙弥的所有物有大有过失，对凡夫比丘的所有物有大有过失，对须陀洹的所有物有大有过失，对斯陀含的所有物有大有过失，对阿那含的所有物有大有过失，对漏尽者的所有物则是极大有过失。
Adinnādānaṃ dussīlassa santake appasāvajjaṃ, tato gorūpasīlakassa santake mahāsāvajjaṃ; tato saraṇagatassa, tato pañcasikkhāpadikassa, tato sāmaṇerassa, tato puthujjanabhikkhuno, tato sotāpannassa, tato sakadāgāmissa, tato anāgāmissa santake mahāsāvajjaṃ, tato khīṇāsavassa santake atimahāsāvajjaṃyeva.
14邪淫：对恶戒女人的违犯是少有过失，对具牛戒女人的违犯比那有大有过失；对归依者、持五戒者、沙弥尼、凡夫比丘尼、须陀洹、斯陀含的违犯有大有过失，对阿那含的违犯有大有过失，然而对比丘尼漏尽者的违犯则是唯一极大有过失。
Micchācāro dussīlāya itthiyā vītikkame appasāvajjo, tato gorūpasīlakāya mahāsāvajjo; tato saraṇagatāya, pañcasikkhāpadikāya, sāmaṇeriyā, puthujjanabhikkhuniyā, sotāpannāya, sakadāgāminiyā, tato anāgāminiyā vītikkame mahāsāvajjo, khīṇāsavāya pana bhikkhuniyā ekantamahāsāvajjova.
15妄语：为了仅值一迦迦尼迦的利益而说妄语是少有过失，为了半摩沙迦、一摩沙迦、五摩沙迦、半迦诃波那、一迦诃波那的利益而说妄语比那有大有过失，为了无价之宝的利益而说妄语有大有过失，然而说妄语后破僧者则是唯一极大有过失。
Musāvādo kākaṇikamattassa atthāya musākathane appasāvajjo, tato aḍḍhamāsakassa, māsakassa, pañcamāsakassa, aḍḍhakahāpaṇassa, kahāpaṇassa, tato anagghaniyabhaṇḍassa atthāya musākathane mahāsāvajjo, musā kathetvā pana saṅghaṃ bhindantassa ekantamahāsāvajjova.
16饮酒：饮一束之量是少有过失，饮一合掌之量有大有过失；然而多饮至身体能摇晃，并做毁灭村庄、毁灭集镇之业者，则是唯一极大有过失。
Surāpānaṃ pasatamattassa pāne appasāvajjaṃ, añjalimattassa pāne mahāsāvajjaṃ; kāyacālanasamatthaṃ pana bahuṃ pivitvā gāmaghātanigamaghātakammaṃ karontassa ekantamahāsāvajjameva.
17因为涉及杀生，杀害漏尽者是大罪；涉及不与取，偷取漏尽者的财物是大罪；涉及邪淫，侵犯漏尽比丘尼是大罪；涉及妄语，以妄语破僧是大罪；涉及饮酒，大量饮用至身体摇晃而毁坏村落城镇是大罪。然而，在所有这些当中，以妄语破僧本身才是最大的罪。因为那是能在地狱中烧煮一劫的大恶业。
Pāṇātipātañhi patvā khīṇāsavassa vadho mahāsāvajjo; adinnādānaṃ patvā khīṇāsavasantakassa haraṇaṃ, micchācāraṃ patvā khīṇāsavāya bhikkhuniyā vītikkamanaṃ, musāvādaṃ patvā musāvādena saṅghabhedo, surāpānaṃ patvā kāyacālanasamatthaṃ bahuṃ pivitvā gāmanigamaghātanaṃ mahāsāvajjaṃ. Sabbehipi panetehi musāvādena saṅghabhedanameva mahāsāvajjaṃ. Tañhi kappaṃ niraye pācanasamatthaṃ mahākibbisaṃ.
18“从加行来说”，杀生既有亲身所作，也有命令所作。同样，不与取也是如此。邪淫、妄语、饮酒则唯是亲身所作。
‘Payogato’ti pāṇātipāto sāhatthikopi hoti āṇattikopi. Tathā adinnādānaṃ. Micchācāramusāvādasurāpānāni sāhatthikānevāti.
19如此，在此处了知了杀生等依“法”等门类的判别之后，对于“离杀生”等，也应从法、部分、所缘、感受、根、业、毁坏、受持、加行等方面来了知判别。
Evamettha pāṇātipātādīnaṃ dhammādivasena vinicchayaṃ ñatvā pāṇātipātā veramaṇītiādīnampi dhammato, koṭṭhāsato, ārammaṇato, vedanāto, mūlato, kammato, khaṇḍato, samādānato, payogato ca vinicchayo veditabbo.
20其中，“从法来说”：依别解脱戒的次第，这五者即是五种思心所法。“从部分来说”：这五者即是五种业道。“从所缘来说”：离杀生是以他人的命根为所缘，以自己远离的思心所而远离。其余诸戒也是如此。因为所有这些戒都是以应违犯的事物为所缘，唯以远离的思心所而远离。“从感受来说”：所有这些都是乐受或舍受。“从根来说”：以智相应心远离者，以无贪、无嗔、无痴为根；以智不相应心远离者，以无贪、无嗔为根。“从业来说”：在此唯离妄语是语业，其余是身业。“从毁坏来说”：在家众违犯哪一条，哪一条就毁坏、破裂，其余不破裂。为什么？因为在家众的戒不是固定不变的，他们能守护哪条就守护哪条。而沙弥若违犯一条，则所有戒都破裂。不但这些戒，其余戒也都破裂。然而他们的违犯是处罚羯磨的依据。若作了“我今后不再作此类事”的处罚羯磨，戒就得以圆满。“从受持来说”：自己发愿“我受持五戒”而受持，或逐条分别受持，都成为已受持。坐在他人面前说“我受持五戒”而受持，或逐条分别受持，也都成为已受持。“从加行来说”：应知所有这些都是唯亲身加行。
Tattha ‘dhammato’ti pariyāyasīlavasena paṭipāṭiyā pañca cetanādhammāva. ‘Koṭṭhāsato’ti pañcapi kammapathā eva. ‘Ārammaṇato’ti pāṇātipātā veramaṇī parassa jīvitindriyaṃ ārammaṇaṃ katvā attano veracetanāya viramati. Itarāsupi eseva nayo. Sabbāpi hi etā vītikkamitabbavatthuṃ ārammaṇaṃ katvā veracetanāhiyeva viramanti. ‘Vedanāto’ti sabbāpi sukhavedanā vā honti majjhattavedanā vā. ‘Mūlato’ti ñāṇasampayuttacittena viramantassa alobhaadosaamohamūlā honti, ñāṇavippayuttacittena viramantassa alobhaadosamūlā honti. ‘Kammato’ti musāvādā veramaṇīyevettha vacīkammaṃ; sesā kāyakammaṃ. ‘Khaṇḍato’ti gahaṭṭhā yaṃ yaṃ vītikkamanti, taṃ tadeva khaṇḍaṃ hoti bhijjati, avasesaṃ na bhijjati. Kasmā? Gahaṭṭhā hi anibaddhasīlā honti, yaṃ yaṃ sakkonti taṃ tadeva gopenti. Sāmaṇerānaṃ pana ekasmiṃ vītikkamante sabbāni bhijjanti. Na kevalañca etāni, sesasīlānipi bhijjantiyeva. Tesaṃ pana vītikkamo daṇḍakammavatthuko. ‘Puna evarūpaṃ na karissāmī’ti daṇḍakamme kate sīlaṃ paripuṇṇaṃ hoti. ‘Samādānato’ti sayameva ‘pañca sīlāni adhiṭṭhahāmī’ti adhiṭṭhahantenapi, pāṭiyekkaṃ pāṭiyekkaṃ samādiyantenapi samādiṇṇāni honti. Aññassa santike nisīditvā ‘pañca sīlāni samādiyāmī’ti samādiyantenapi, pāṭiyekkaṃ pāṭiyekkaṃ samādiyantenapi samādinnāneva honti. ‘Payogato’ sabbānipi sāhatthikapayogānevāti veditabbāni.
712712. 现在，为了显示这五学处是依何种修习类别而说的，开始了“哪些法是修习”这一修习品。其中，因为所有四地善法由于应修习故都是修习，所以为了显示它们而说了“在某个时候，欲界……”等。其中，应如前面《心生起品》（法集论1）中所说的方法，展开巴利文而了知含义。但此处仅显示了要略。
712. Idāni yāsaṃ sikkhānaṃ koṭṭhāsabhāvena imāni pañca sikkhāpadāni vuttāni, tāni dassetuṃ katame dhammā sikkhāti ayaṃ sikkhāvāro āraddho. Tattha yasmā sabbepi catubhūmakakusalā dhammā sikkhitabbabhāvato sikkhā, tasmā te dassetuṃ yasmiṃ samaye kāmāvacarantiādi vuttaṃ. Tattha heṭṭhā cittuppādakaṇḍe (dha. sa. 1) vuttanayeneva pāḷiṃ vitthāretvā attho veditabbo. Idha pana mukhamattameva dassitanti.
23阿毗达摩分判注释。
Abhidhammabhājanīyavaṇṇanā.
223. 问答释义
3. Pañhāpucchakavaṇṇanā
714714. 在问分中，应依巴利文本身来了解学处的善等性质。然而，在所缘三法摄中，那些在此被说为“以有情为所缘”的学处，因为它们是以被称为“有情”的诸行作为所缘，又因为所有这些学处都是依正断远离而说的，所以被说为“小所缘”和“现在所缘”。但由于所远离的事物是绝对外在的，所以应知所有这些都是以外在为所缘。
714. Pañhāpucchake pāḷianusāreneva sikkhāpadānaṃ kusalādibhāvo veditabbo. Ārammaṇattikesu pana yāni sikkhāpadāni ettha sattārammaṇānīti vuttāni, tāni yasmā sattoti saṅkhaṃ gate saṅkhāreyeva ārammaṇaṃ karonti, yasmā ca sabbānipi etāni sampattavirativaseneva niddiṭṭhāni, tasmā ‘‘parittārammaṇā’’ti ca ‘‘paccuppannārammaṇā’’ti ca vuttaṃ. Yato pana viramati tassa vatthuno accantabahiddhattā sabbesampi bahiddhārammaṇatā veditabbāti.
24然而，在此学处分别中，正等觉者于阿毗达磨分别和问分中都只说了世间学处。因为这两种理趣都是世间的，所以是同一分判。如此，这学处分别是以两重轮转的方式取出后分别显示的。
Imasmiṃ pana sikkhāpadavibhaṅge sammāsambuddhena abhidhammabhājanīyepi pañhāpucchakepi lokiyāneva sikkhāpadāni kathitāni. Ubhopi hi ete nayā lokiyattā ekaparicchedā eva. Evamayaṃ sikkhāpadavibhaṅgo dveparivaṭṭaṃ nīharitvāva bhājetvā dassitoti.
27在《除迷惑》的《分别论》注疏中
Sammohavinodaniyā vibhaṅgaṭṭhakathāya
28学处分别注释终。
Sikkhāpadavibhaṅgavaṇṇanā niṭṭhitā.